http://www.fondazionemarceloburlon.com/

Fondazione Marcelo Burlon, Via Giuseppe Vigoni 10, Milano (2026)

24/02/2024

The third and final chapter of the LOOK AT ME trilogy represents the last attempt to artistically translate the research on the body as we see it, live it and perceive
it.
Taking elements from the previous editions, Look at me 3 combines the reflection on the body in its aesthetic, erotic and physiological function in a collective exhibition that articulates itself around the work by four artists.
While .ottomano celebrates the body by recognizing it in ints simplicity, enhancing its undeniable presence in actions and gestures of the
everyday, .f_ reflects upon the s*xual awareness that finds place though - and within- the body, while questioning its representational form.
Sexual desire and the realm of the physical are themes that come back in the work by , who creates digital landscapes of human affection with an
eye on q***r love and the (in) possibilities of s*xual expression.
explores issues of identity, gender and s*xuality through a distinctly erotic component, while also challenging dominant narratives concerning the relationship body-technology.
In different facets and shapes, the selected artworks reflect the same desire to research the physical entity of the body and question or highlight a specific
aspect of it, sharing the same will of celebrating it in its complexity.
As the choice of the location also indicates, Look at me 3 draws inspiration from the contemporary cult of the body in order to further investigate it in an artistic
key, setting the ground for a common experience of both beauty and reflection. The exhibition was curated by , Art Direction by

12/12/2023

With these words, signed by Pope Francis in the document of the Vatican’s Dicastery for the Doctrine of the Faith on October 31, 2023, the Church has undergone a Copernican revolution in doctrine, unprecedented in the history of faith. The ideologies centered around the Dogma of the Christian family are collapsing, shattering that archaic model to which all conservative factions have been tied. The Catholic Church has always been overtly hostile to the gay community, viewing homos*xuality as a sin to be redeemed even through the use of “medical treatments” such as lobotomy and electroconvulsive therapy. Following the political upheaval sparked by the Gay Liberation Front in 1975, Pope Paul VI issued the encyclical Persona Humana, condemning homos*xuality as an “objective disorder,” homos*xual acts as “intrinsically disordered” and “contrary to natural law,” yet urging Catholics to treat homos*xual individuals with “compassion.” In 2003, Pope Benedict XVI drafted the “Considerations Regarding Proposals to Give Legal Recognition to Unions Between Homos*xual Persons,” reaffirming the Catholic axiom that marriage was exclusively between a man and a woman, and that homos*xual unions could not be equated. Only recently has the Church sought to address the issue of homos*xuality in a more sensitive and empathetic manner. Pope Francis’s document deprives far-right movements of the elements to pursue a policy of discrimination on the battleground of ideological conflict. Today, without the endorsement of the Catholic Church, a glaring spotlight highlights how the deprivation of human rights and equality in institutions is becoming a mere abuse and imposition of economic privilege. Governments currently in power throughout the West can no longer use the historical noose with which they have systematically excluded the most discriminated communities and deny the demands advocated by the gay community, thus placing themselves centuries behind in the history of humanity.

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15/11/2023

On September 30th, during the Assembly "for peace, land, dignity" organized in Rome, Marie-Jeanne Balagizi, coordinator of the Italian African Forum and European ambassador of the French-speaking African women's network, intervened with an intense and touching speech that summarizes the devastating effects of colonialism in Congo and in African countries.

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Il 30 settembre, durante l'Assemblea “per la pace, la terra, la dignità” organizzata a Roma, Marie-Jeanne Balagizi, coordinatrice del Forum Africane Italiane e ambasciatrice europea della Rete di donne dell'Africa francofona, interviene con un intenso e toccante discorso che riassume gli effetti devastanti del colonialismo in Congo e nei Paesi Africani.

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08/11/2023

Inters*xuality is a biological condition in which an individual exhibits s*xual characteristics that are not entirely male or entirely female, and has an incidence of 1.7% in the world population. Over the centuries, the term “hermaphrodite” has been used to refer to an inters*x person, with its etymology indicating the union between the deities Hermes and Aphrodite. Countless figures from Hellenic culture have been passed down to us, such as the seer Tiresias, who had lived part of their life as both a man and a woman. In the field of art there are countless representations, with one of the most famous being Bernini's Sleeping Hermaphrodite, today at the Musée du Louvre. Scientific interest in inters*xuality emerged after the 18th century, focusing morbidly on gender variations. Around the 1950s, the scientific community, despite legal restrictions, began recruiting transgender individuals to observe the effects of estrogen on male bodies as part of testing hormonal therapies. This prohibition was circumvented by categorizing the recruited transgender individuals as inters*x, causing considerable confusion in public opinion. A very well-known case is that of Christine Jorgensen. The practice of subjecting infants with ge***al anomalies to surgical operations and hormonal treatments to conform them to one of the two socially accepted genders has proven to be a failure. There are known cases of inters*x newborns operated on at birth and assigned to one of the two s*xes who, upon reaching adulthood, exhibited s*xual and behavioral traits of the opposite s*x, with extremely high human, social, and healthcare costs.
The international inters*x rights movement has only emerged in recent decades and tirelessly works to raise public awareness, urging many nations to prohibit unnecessary surgical interventions on inters*x individuals without their consent. It is a story of resistance, resilience, and hope for the future. The scientific obsession with assigning individuals to only the two genders contemplated by medicine does not reflect nature and does not guarantee the mental health and well-being of humans.

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*x

02/11/2023

The concept of possessing a status of superiority in the human being compared to other species on the planet and the prejudicial behaviour to the detriment of beings of other species is called “Speciesism”. In 1917, Franz Kafka, whose work is full of philosophical content that investigates the theme of mutation, in an essay titled “A Report to an Academy,” (“Ein Bericht für eine Akademie”) denounces the brutality of human supremacy during an academic congress. In the text, the protagonist is a monkey who, after learning the language of humans, appears before a conference of distinguished scientific authorities to narrate what human evolution has meant to him. The primate, who decides to call himself Red Peter (Rotpeter), recounts how he was captured during a hunting expedition organized by a circus and, once in Europe, after a long sea voyage, managed to become a man. Peter explains that to learn the language of humans and access European society, he had to forget his life as a monkey. And that to endure this oblivion and the violence of human society, he abandoned himself to alcohol. The most interesting aspect of Red Peter's monologue is that Kafka doesn't present his process of humanization as a story of emancipation or liberation from animality, but rather as a criticism of European colonial humanism with its schemes and typifications biological between human genera. Kafka's essay was used during a psychiatric conference in 2019 to demonstrate how the real threat to nature is man's arrogance and the stereotyping of the human race in different taxonomies. Everything that overflows the perimeter of the elected hetero-patriarchal models is systematically either destroyed or narrated as against nature.

After being captured, the monkey says he had no choice: if he didn't want to die locked up in a cage he had to move to the “cage” of humans!

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***r

[italiano segue nei commenti]

02/11/2023

The concept of possessing a status of superiority in the human being compared to other species on the planet and the prejudicial behaviour to the detriment of beings of other species is called “Speciesism”. In 1917, Franz Kafka, whose work is full of philosophical content that investigates the theme of mutation, in an essay titled “A Report to an Academy,” (“Ein Bericht für eine Akademie”) denounces the brutality of human supremacy during an academic congress. In the text, the protagonist is a monkey who, after learning the language of humans, appears before a conference of distinguished scientific authorities to narrate what human evolution has meant to him. The primate, who decides to call himself Red Peter (Rotpeter), recounts how he was captured during a hunting expedition organized by a circus and, once in Europe, after a long sea voyage, managed to become a man. Peter explains that to learn the language of humans and access European society, he had to forget his life as a monkey. And that to endure this oblivion and the violence of human society, he abandoned himself to alcohol. The most interesting aspect of Red Peter's monologue is that Kafka doesn't present his process of humanization as a story of emancipation or liberation from animality, but rather as a criticism of European colonial humanism with its schemes and typifications biological between human genera. Kafka's essay was used during a psychiatric conference in 2019 to demonstrate how the real threat to nature is man's arrogance and the stereotyping of the human race in different taxonomies. Everything that overflows the perimeter of the elected hetero-patriarchal models is systematically either destroyed or narrated as against nature.

After being captured, the monkey says he had no choice: if he didn't want to die locked up in a cage he had to move to the “cage” of humans!

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***r

[italiano segue nei commenti]

10/10/2023

Over the decades, the definition of the term "trans" has been influenced by descriptive scientific assertions that we now have a duty and a necessity to rework in order to bring them up to a more realistic and inclusive perspective. The most common one relates to the definition of the term "transgender," often portrayed as a "person born in the wrong body."

We need to analyze this construct with an awareness that "cisgender" bodies are no longer an absolute standard that can comprehensively encompass society in its entirety. The very definition of "biological woman" and its counterpart becomes flawed because all bodies have infinite biological variations and peculiarities. Talking about biological gender, in opposition to another, becomes senseless when an invisible and complex chromosomal arrangement or genetic makeup determines gender variation, something not perceptible to the naked eye. Deconstructing this gap, advocated by science and s*xology itself, is necessary because it absolves transgender individuals of blame and frees them from eternal insecurity that might accompany them for a long time in life. It is essential to remember that body dysphoria is something that affects many cisgender women, for example, who live and endure a perpetual comparison with female prototypes constructed and imposed by cisgender men who have had complete hegemony over our culture.

If all the stereotypes perpetuated within the heteronormative system were to disappear, there would be no such thing as a wrong body. We are all born in a perfect body with which to coexist over time, and during periods when we see it change, transform universally beyond gender, beyond any orientation, and love is the only true remedy to heal the wounds inflicted by toxic messages in which it operates.

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23/09/2023

BISEXUALITY

Investigating the meaning of “bis*xuality”, which by verbal relevance indicates the person emotionally and s*xually attracted to a biological male and female gender group, necessitates a historical reflection which has found perfect harmony in the society and culture of the time since ancient Greece. The Greeks did not distinguish s*xual relationships along rigidly binary codes. Affectionate education towards another man was the norm within the gymnasium: the adult served as a medium imparting essential values of civilization and humanity for becoming citizens of the polis; s*xuality education and practice were part of the educational process. The term “bis*xual” only emerged in 1809, in the context of botany, to describe plants with both male and female reproductive organs; it is unclear when it was first applied to the context of s*xual orientation. The term must also be considered in light of geographical and cultural emancipation differences: in Latin and conservative countries, unlike Anglo-Saxon ones, which grant greater freedom regarding gender preferences, a dissonance often occurs between the "chosen" woman with whom to build a declared emotional and social relationship and the preference for another man, rarely free from the fear of ethical and moral judgment, thus relegated to secrecy. In the work of philosopher Michel Foucault, it is explained how s*xology studies have been influenced by political interference, with some of the most obscurantist being the Victorian-era laws in the United Kingdom, characterized by a severe moral judgment and often resulting in incarceration for homos*xuals who did not procreate. The Catholic Church has consistently held similar positions, condemning same-s*x relationships and fostering a genetically ingrained culture that greatly opposes the freedom of expression of genuine s*xual preference, leading to an eternal “educastration” by the heteronormative system, as aptly described in Mario Mieli's “Elements of a Homos*xual Critique.” Once again, freedom, free from moral judgment, becomes the key to knowing oneself first and loving others honestly.

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Fondazione Marcelo Burlon

24/02/2024

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